1.20 Psal. 56.10 and 10.6 Fourthly as the Ministery of Gods seruants doth more declare the sincerity of the word so we should bee more in loue with it wee should like praier preaching I mean not witlesse and vnlearned preaching but such preaching as maketh demonstration to the conscience out of the pure word of God in things that concerne the good of the soules of men and the glory of God The word doth euer profit men most when it is most sincere that men onely speak the words of God Fiftly to stick to the word of God without going to the right hand or the left There can be no sinne but what is condemned in the word nor can there be duty not commanded therein nor can there be matter of faith not propounded therein Oh how happy were wee if wee could stick to the ould foundation euen the sincere word of God and not adde nor diminish The hatefulnesse of departing from the word on the left hand is in most places discouered But Oh the deceitfulnes of mens hearts and the wretched pronenesse of men to sinne by finding out many inuentions Men runne out and that very fast on the right hand we haue new opinions strange fansies coined euery day Little doo the better sort of people many of them think of traditions on the right hand Their faith is led into bondage when they can yield no better reason than It is such a mans judgement or else hee thinketh so himself or the reasons brought are vrged without any demonstration from the word of God and Scripture Happy aboue the most Churches vnder heauen were this nation if this point were vnderstood and carefully obserued if wee could stick to our first grounds in parting from the Church of Rome viz. to admit no opinions nor charge our conscience with more obligations but out of the word of God Ministers also may learn from hence what and how to preach That is the best preaching which is eminent for two things First that tends to beget sincerity cleernes of judgement distinct euidence of assurance and strict holinesse of life in the hearers secondly that shines in the natiue lustre of the word in it self without mixture when men knowe no matter no stile no wisdom coÌ„parable to that which may be had in the word This also may serue for reproof First of such Ministers as preach not sincerely and such are they that preach for corrupt ends though they preach true doctrine Phil. 1.17 and they that preach obscurely carelesly and striue not to set out the glory of the truths they propound and they that are like leâ—d Vintners which mix the word with the errors of their owne brains or with the traditions of men or with a manifest strife to bring in mans wisdome to Gods word more desiring to shewe their owne wittes and learning than the glory of the scriptures 2. Cor. 4.2 and 1. Cor. 1.17 and 2.4.5.13 2. Of the people for that great want of appetite to gods pure word and the plain preaching of it Thus of the second reason The third is taken from the effect and the profit which wil follow viz they shall growe thereby That ye may growe thereby This point of the growth of a Christian is of singular vse and meet to bee fully and particularly opened and therefore I will obserue fiue things concerning it more especially First that we ought to growe in grace Secondly in what things wee should labour to grow and abound Thirdly what are the rules to bee obserued that we might growe Fourthly the signes of growth Fiftly the vses of the whole First for the first Christians are bound not onely to get grace but they must labour to encrease in the gifts they haue receiued It is not enough to begin the work of God but wee must labour to abound in it and increase in well doing we must goe on and finish the measure of the work required of vs. These places euidently proue that God lookes for growth at our hands 2. Pet. 3.18 1. Cor. 15.58 1. Thes. 4.1 Prou. 4.18 1. Cor. 14.12 Secondly for the second before I number particulars I might tell you of diuers kindes of growth or increase in the kingdome of Christ. Christ himselfe is said to increase Iob. 3.20 The word is said to growe Act. 6. and in other places and Christians are said to growe so either first ioyntly in the mysticall body Eph. 4.16 Col. 2.19 or secondly seuerally euery one by himselfe Christ was said to increase not onely in stature and the declaration of his gifts Luke 2.40 but also in the glory of his kingdome and the aduancing of his dominion amongst men The word grew when the number of faithfull labourers was increased and when the light of the truth was more glorified and receiued by the people Christians are said to grow cheefly in two respects First in the number of beleeuers when there are daily added to the church Secondly in the power and practice of their gifts and this last is heer intended The word rendred Thereby might be read either in him or in it or as it is thereby In him that is in Christ. In it that is in the word or thereby that is by the word This last is intended heer in all probability Now then to the point There are certaine things wherein a Christian should striue to grow It is true wee should grow in euery good gift and work but if wee mark the scriptures these things in particular are especially to bee laboured after as being things that doe wonderfully honour God and credit the Gospell and bring a singular encrease of happiness to a Christian mans life and it is wonderful profitable to keep a Catalogue of these particulars stil before vs that we may euery day be put in mind of what we should especially labour after These are the things then we should distinctly labour to grow in First wee should labour to grow in wisdom Gods people should appear to bee a wise people aboue all the people of the earth Christ grew in wisdome Luke 2.40 Now wisdome hath two things in it First knowledge and secondly discretion In both these we should grow For knowledge the word of God should dwell plentiously in vs Col. 3.16 and wee should encrease in the knowledge of God Col. 1.10 and for discretion wee should abound in knowledge yea and saith the Apostle in all iudgement too Phili. 1.10 Secondly wee should grow in faith That which is lacking to our faith must be made vp 1. Thess. 3.10 and we should still bee praying with the Apostles Lord increase our faith Luke 17.5 2. Thes. 1.11 Now there be two things distinctly which wee should grow-in about faith viz. First assurance and secondly the exercise of it For assurance wee should hereunto giue all diligence that wee might get the full assurance of faith and hope to the end wee should neuer bee quiet till it bee established and rooted
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
the Lord. For lamentation we may take vp all the ould complaints of the Prophets Our times haue reacht to the measure of iniquity then reproued or rather men now ouerpasse the deeds of those wicked men wickednes is in the middest of vs deceit and guile depart not from our streets Psal. 55.11 Treasures of wickednes are in the house of the wicked wicked balances the bagge of deceitfull waights and scant measures which are an abhomination to the Lord and for which he threatneth vengeance euery where to be found Mich. 6.10.11 Men lay wait as they that set snares they set traps to catch not beasts or fowle but men As a cage is full of birds so are mens houses full of deceit and deceiuers It is now the vsuall course for men to wex great and rich withall Ier 5.26 27 yea this sinne so spreadeth that we may truely say From the least of them to the greatest of them they are giuen to deceit and will deal falsly Ier. 6.13 Euery brother will supplant and euery neighbour will walk with lies and slanders They will deceiue one another and not speak the truth A man can dwell no where but his habitation is in the midst of deceit and therefore certainly God hath a resolution to stretch out his hand still by publike iudgements How can it be but God must visit and be auenged for these great abominations What should hee else doo but melt his people in the common fornace of great iudgements for such common sins Ier. 9.3 to 10. And as it should teach vs lamentation so it should teach vs supplication too euen to go to God and that in two respects First to implore his help and mercy for the Church that he would be pleased to spare his people and keep them from the infection of these vile sins and if it may stand with his good pleasure to work a repentance in mens hearts that are guilty of these crimes and withall to beseech him for our selues to keep vs that we fall not into the hands of deceiuers for as it is a sin to deceiue so is it a misery to be deceiued Psa. 12.1.2 c. and to giue vs wisdome to beware of men Ier. 9.4 Mat. 10.17 and to deliuer vs from the men of deceit Psal. 43.1 Thirdly it should teach vs seeing the world is so full of guile and that it is so hatefull a sin therefore to honor and esteeme such as we finde to be true hearted Plaine men with Iacob without tricks and subtletie and true Israelites with Nathaniel in whose hearts and mouths is no guile Wee should I say loue them delight in them and stick to them neuer to forsake them but to account them the very Ornaments of the World and great lights in this great and generall darkenesse and to account our selues wonderfull rich and happy in their fellowship and friendship Thirdly this prohibition of Guile may informe vs and by intimation shew vs the hatefulnesse of the doctrine of the Papists and practice in the point of aequiuocation contrary to the expresse Scripture that forbids all lying and deceiuing of others and commands vs to speake truth and that euery one Priest and people and that to his neighbour how much more to the Magistrate Ephes. 4.25 And Iob sheweth that wee ought not to talke deceitfully no not for God to speake for him what is not right Iob. 13.7 Lastly this may be implicitly a singular and secret consolation to honest and vpright harted men that hate this hatefull sinne of Guile that speake the truth in their hearts and make Conscience of their words I meane those true Nathanaels of whom Christ speakes And for the better imprinting of this vse I will shew you two things First the signes and markes of a man without Guile euen of a true Israelite Secondly the encouragement and comforts that belong to such men c. For the first A true Nathanael hath these prayses and especiall markes 1. He shunnes Guile in his Spirit as well as in his words or workes Psal. 32.2 What hee accounts vile to speake hee accounts vile to thinke 2. His prayse is of God and not of men Rom. 2.26 He more striues to doe good then to get credit and applause and if God accept him he cares not though all the world deride him 3. When he confesseth his fault to God he will not hide his sinne but confesseth all his sins that is all sorts of sinnes and his sinne without extenuation or excuse Psal. 32.2.5 4. If he offend it is of ignorance and hee will not receiue doctrine of trust and if he bee shewed the truth he quietly yeelds and giues glory to God Ioh. 1.46 47 48. 5. He is a plaine man and speakes the truth in his heart What hee saith hee saith without fraud or dissembling he saith it from his heart his heart and his words agree hee hateth lying and all deceite Psal. 15.2 Zeph. 3.13 though he might gaine neuer so much yet wil he practise no vntruth 6. He is a constant man iust of his word he will performe his promise though it be to his owne hindrance Psalm 15.4 He will not denie the truth though it be to his extreme danger Such men as these haue many encouragements to hold on their courses It was a chiefe prayse of Christ that he was without Guile 1. Pet. 2.7 and so was it in the Martyres and Saints Reuel 14.15 It is one of the signes and markes of Gods houshould seruants Psal. 15.2 Of a true Conuert Zeph. 3.13 These men are faithfull with the Saints and rule with God Hosh. 11.12 Such as these will abide the Balance to be weighed and God will acknowledge their integritie Iob. 31.5 The wealth of these men gotten by labour and iust dealing shall increase when riches gotten by vanitie shall diminish Prou. 13.11 And those lips of Truth shall be established for euer when lying tongues shall be but for a moment Prou 12.19 And thus much of Guile Only before I passe further it is worthy the noting that he saies of these two first sinnes that all Malice and all Guile must be laid aside which imports that howsoeuer some other infirmities be in the Godly yet they should be found farre from all Malice and Guile not a iot of either of them should be found in them Malice must be in them in no kinde nor in no measure neither secret nor open Malice neither grudge nor desire of reuenge neither at home nor abroad neither in ciuill things nor in matters of Religion neither in any of the aggrauations nor in the least drop of it And the like may be said of Guile It were a shamefull thing that any kinde of Guile should be found in a Christian in any of his dealings at any time with any sort of men or in any measure For if but a drop of Malice or Guile be left in vs It may breake out againe and our hearts
they should thereby bee made carefull to order themselues aright in bearing reproaches in a right manner as resolued to prepare for the triall of this affliction if they be not scourged with it for as the diuell when he gaue-ouer to tempt Christ is said to cease but for a season so if wicked men hold their tongues we must not think they will be quiet alwaies for till God turn their hearts they are apt to speak euill Now that a godly man may be rightly ordered in respect of reproaches hee must look to three things First he must be sure he bee free from this euill himself that hee help not the wicked against the righteous and by his owne intemperance raise euill fames by reason of which Religion is euill-spoken of for railing cursing slandering censuring and the like will make the very godly look like wicked ones yea like the diuell himself Shall it bee accounted a Paganish offense and shall a godly Christian bee guilty of it Especially such Christians should be extremely abased for their euill natures that raise euill reports of other Christians in cases where wicked men themselues are silent Secondly that hee carry himself in a holy manner when he is reproached and so he must remember two things 1. That hee render not reuiling for reuiling but if he finde himself stirred with Dauid to go to God and betake himself to praier Psalm 109.4 1. Pet. 3.9 2. That he striue to confute them by reall apologies and so he doth if hee endeauour to put them to silence by his good works and a carefull course of conuersation Thirdly because the godliest men may haue their passions and may bee stirred vp with such indignations as appears Ier. 8.18 21. hee must labour to fense his owne heart with store of arguments that may make him patient and comfortable vnder this crosse and thus it should comfort him to consider 1. That no reproaches can make him vile in God's sight how vile soeuer he seem to bee vnto men yet in God's eies he is honourable Esay 43.4 2. That thou art but as an euill doer not an euill doer It is not miserable To be as an euill doer but it is miserable To be an euill doer 2. Cor. 6.8 9. 3. This is not to resist vnto bloud Heb. 12.3 This is a farre lesse crosse than hath been laid vpon many of the best seruants of God they haue lost their liues in the defense of pure Religion 4. That howsoeuer it go with thee in this life yet in the Day of Iesus Christ thy innocencie shall bee cleared and thy faith and sincerity shall bee found vnto praise and honour and glorie thou shalt haue aboundant praise in that Day 1. Pet. 1.7 Thus of the vse that concernes either wicked men or godly men There is yet a vse that concerns all men and that is To take heed of receiuing euill reports against the godly for seeing it is so vsuall for ill-minded men to deuise divulge euill reports of them all men should be wary and take heed of receiuing the euill speeches that are bruited or spoken of any in the businesse of godlinesse The receiuing of false reports is forbidden in Scripture as well as the deuising or divulging of them Exod. 23.1 And it is made a signe of a wicked disposition To giue heed to false lippes and that man is himself a lyar that harkneth to a naughty tongue Pro. 17.4 And therefore GOD will plague in hell not onely lyars but such as loue lies Reu. 22.8 And a good man is said to haue this property that he will not receiue an ill report against his neighbour Psal. 15. And by receiuing euill reports a man becomes accessary to the slander and guilty of it for as it is true that the receiuer of euill-gotten goods is accessary to the theft so is it in the case of slander and somewhat worse for there may be theeues though there bee no receiuers but there can be no slanderers without some to receiue the slander Neither is there any great difference between the tale-bearer and the tale-hearer for the tale-bearer hath the diuell in his tongue and the tale-hearer hath the diuell in his eare Quest. But what should wee doo to auoid tale-bearers or if we do hear reproaches or slanders of other men Ans. As the North-winde driues away the rain so must thy angry countenance doo the slandering tongue thou must not any way shew any liking of his discourse but the contrary yea and further thou must as farre as thou art able make apology to the godly man that is euill-spoken of And the tongue of a godly wise-man should be in this sense healthfull because it should be ready to heal that wound which the tale-bearer hath made in the name of his neighbour Pro. 12.18 25.23 Thus of the second reason The third and fourth reasons are contayned in these last words viz. That they may by your good works which they shall behold glorifie God in the day of visitation The reasons are because God may visit them and if he doo they will glorifie God vpon the remembrance of your good works But heer I purpose to handle the words as they lie in the order of reading them and so I haue foure things to consider of First of good works secondly of the beholding of good works thirdly of the glorifying of God fourthly of the day of visitation Good works Diuerse obseruations are implied heer First that Religion sets men to work there is labour in godlinesse He must work that will bee truely godly or religious God entertains no seruants but he sets them to work they are called to labour all the daies of their life Wee must work out our saluation without working we cannot be saued though our works be not the cause of saluation This point proues that the Gospell is not a doctrine of liberty religion doth call men to working not to liue as they list but as he lists that died for them and requires their seruice And secondly this doctrine shewes who is a true Christian. For as the Scripture is wont to describe a profane man by saying that hee is a worker of iniquity so doth it auouch that he is a godly man that worketh truth and righteousnes Psal. 5. Pro. 14.23 Iohn 3.21 Psal. 106.2 To be a worker of iniquity imports three things First grosse knowne sin secondly a daily custome in the practice of it and thirdly an estimation of sinne as the means of our happy life The wicked man liues by sin as the labourer doth by his trade So heer that man that will labour and that constantly about the works of a holy life making it his euery-daies care to doo God's will and accounts it the happinesse of his life to doo good duties that man is a godly man It is not talking of Religion will serue the turn nor the shewes of it but hee must work and endure the labour of godlinesse Iames 1.25
must beseech the Lord to quicken them Psal. 119.37 and to inlarge their hearts verse 32. especially to giue them vnderstanding verse 34. and to open their eies to see the wonderfull things of his law verse 18. Thirdly they must chuse an effectuall Ministery to liue vnder it such as is executed with power and demonstration to the conscience 2. Cor. 4.2 Fourthly they must remember the Sabbath day and that they doo when they empty their heads and hearts of all cares of life which might choak the word diligently dooing their owne works on the six daies and finishing them that they may bee free for the Lords work on the seuenth day The cares of life choke the word Matthew 13. Fiftly they must conuerse much if it be possible with affectionate Christians For as iron sharpneth iron so doth the exemplary affection of the tender-hearted whet-on the dull spirits of others Sixtly they must purge often They must bee frequent in the duties of humiliation by solemn fasting and praier and sound confession striuing when they feel fulnesse to growe vpon them to disburden their hearts and to quicken their spirits more forcibly to the loue of Gods name and word Quest. But what must such doo as haue gotten some affections to the word that they neyther lose them nor be vnprofitable in them Ans. They must look to diuerse things First they must hate vain thoughts take heed of those secret vanities of imagination and that delightfull contemplation of euill in the minde Psalm 119.113 Secondly they must try all things and keep that which is good They must hear with judgement and make speciall account of such parcels of doctrine as do most fit their particular needs labouring by all means that such truths run not out 1. Thes. 5.21 Thirdly they must take heed of itching eares For where mens desires are still carried after new men they are in great danger of fulnesse or of declining and which is worse of being carried about with diuerse doctrines and at length to be a prey to deceitfull mockers Fourthly they must preserue by all means the fear and trembling at Gods presence and humiliation of minde For so long as wee can dread the presence of God in his ordinances we are in no danger of losing our loue to the word Psalm 119.120 Lastly in Esay 55.1.2.3 wee may note diuerse things that GOD requires in such as haue the same thirst 1. They must come to means 2. They must buy and bargain with God by praier and vows 3. They must eat that is they must apply it to themselues 4. They must bee instructed against merit in themselues and bring faith to beleeue success though they deserue it not they must buy without money 5. They must harken diligently 6. They must eat that which is good that is they must apply effectually that doctrine they feel to haue life in it 7. Their soules must delight in fatnes that is they must be specially thankfull and cheerfull when God doth enliue his promises and sweeten his words to their tastes 8. They must after all this incline their ear and come to God They must make conscience to striue against dulnes and distractions and seek God in his word still or els their affections may decay and then if they doe this they shall liue and enioy the sure mercies of Dauid by a perpetuall couenant Question But what shall such godly persons as are afflicted with melancholy do in this case of affections Answer They must attend these things First they must be perswaded to see the disease in the body which extends the oppression of it to the very affections Secondly they must remember times that are past and iudge of their estate by what it was before Thirdly they may be infallibly assured that they are in a right way because they desire to liue vprightly and to forsake the corruptions that are in the world Fourthly they must know that it is a greater glory in faith to beleeue now when they feele not then to beleeue when the hart abounded with ioy Fiftly They may iudge of their affection to the word by their preparation before they com and by their only liking of such as loue the word and by their constant frequenting of it and by their sorrow for their dulnes and vnprofitablenes Hitherto of the duty to which hee exhorteth The motiues follow and they are fowre First ye are new borne babes Secondly the word is sincere milk Thirdly ye may thereby growe Fourthly ye haue tasted the sweetnes of the bounty of God in his word already The first reason tels what they are The second what the word is The third what they shall be The fourth what the word hath been As new borne babes These words are taken in diuers senses For properly they signify infants while they are tender and vnweaned from the breast Sometimes they signify vnable men and such as haue no fitnes for their callings so Isai. 3.4 Sometimes they signify such as be weake in faith and in the gifts of the spirit whether they be newly regenerated or lying in sinne 1. Cor. 3.1 Heb. 5.13 and so it is taken heer And so the words are a reason to induce them to an affectionate desire after the word Inasmuch as they are so weak they can no better liue without the word then the child in nature can liue without milk Diuers things may be from hence noted First that grace is wrought in Christians by degrees Christ is reuealed in vs by foure degrees First as a child or little babe new formed and borne Secondly as a yong man in more strength and vigour and comeliness and actiueness Thirdly as a father or old man settled with long experience these three are in this life and mentioned 1. Ioh. 2.14 Now the fourth is when Christ shall appear in vs as the Antient of daies like God himself in a maruelous glorious resemblance of the holiness and properties of God And this shall bee in another world The vse should bee both for thankfulnes if Christ bee formed in vs to any degree and to incite our industry in all the meanes appointed of God seeing wee receiue gifts by degrees and not all at once Secondly that true grace may stand with many weaknesses A childe doth truly liue and yet it is very ignorant infirm weyward fit for little or no imploiment such may Christians be for a time such were the very disciples of Christ for a time such were the Corinthians 1. Cor. 3.1 and the Hebrewes Heb. 5.13 The vse should bee to restraine censuring of others because of their infirmities to haue no grace at all Whereas we should rather bear with them and beleeue all things Rom. 15.2 1. Cor. 13.5 And besides those that are distressed in minde should comfort them selues with this they may bee full of weaknesses and very vnprofitable and yet haue the true life of Christ in them Thirdly that the most
door of euery opinion and before thou let it in ask this question What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST And if it cannot answer to it directly reiect it Psal. 119.66 Dauid praies God to teach him good iudgement and knowledge Fiftly let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation so long as no sense is taught there contrary to the former rules 1. Cor. 14.36 and where thou doubtest thou must seek the law at the Priest's mouth and be very fearfull in any thing to bee wiser than thy Teacher I mean to nourish priuate opinions which are not iustified by publick doctrine Sixtly pray to God to â—each thee and to giue thee his Spirit to lead thee into all truth vnderstanding is God's gift 2. Tim. 2.7 and hee will teach thee humbly his way Psal. 25. Thus of the first rule wee must first soundly vnderstand the sense of the Scripture wee would apply Secondly thou must bring a minde apt to bee taught willing to be formed and to bee all that which God would haue thee to bee thou canst neuer profit by application without a penitent minde a minde that will part with any sin God shall discouer in thee and a minde carefull to obserue the conditions required aswell as the promise tendred Iames 1.21 This is indeed to glorifie the Word Thirdly it is an excellent help in application to follow the guiding of the holy Ghost in thy heart thou shalt finde in all doctrines a difference Some things read or heard haue a speciall taste put vpon them by Gods spirit or a special assurance of them wrought at the time of reading or hearing Now thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee Eat that which is good Esay 55.2 Try all things and keep that which is good 1. Thes. 5.20 Fourthly knowe that serious and secret meditation vpon the matter thou hearest is the principall nurse of fruitfull application it is but a flash can be had without an after deliberate meditation and about meditation remember these rules 1. Let it be secret 2. He must let it be full Giue not ouer till thou hast laid the truth vp in thy heart take heed of that common deceit Psalm 119.45 of resting in the praise or liking of the doctrine bee not a Iudge against thine owne soule For if the doctrine be worthy of such praise why darest thou let it slip and run out Let not the diuell start it out of thy heart Mat. 13.20 or the cares of life choke it Luke 11.28 3. Let it be constant Bee at the same point still from day to day till it bee soundly formed and seated in thy heart How rich might many Christians haue been if they had obserued this rule Psal. 1.2 Psalm 119.3 5. Esay 26.9 Fiftly be wise for thy self take heed of that errour of transposing thy applications say not This is a good point for such and such till thou haue tried thine owne heart whether it belong not to thee Psalm 119.59 Pro. 9.7 Sixtly by any means bee carefull of the seasons of doctrine be wise to vnderstand the season There bee many truths which if thou let passe the opportunity of informing of thy selfe thou maist perhappes neuer haue it so again and therefore take heed of losing precious things when thou hast the time and meanes to attaine them c. Thus of the first point The second thing is the speciall duty of Ministers to apply the Scriptures to the hearers that belong to their charge we see the Apostles doe it and for this purpose hath God set apart the ministery of the Word that by them it might be applied God inspired the Scriptures and the Ministers are to vrge them and whet them vpon the hearts of their hearers for their Instruction Reproofe or Consolation 2. Tim. 3.17 They are like the Priests for cutting vp or diuiding of the Sacrifices 2. Tim. 2.15 And this may serue to iustifie the course of godly and painfull ministers that most studie the sound application of their doctrine and secretly staineth the pride of these men that auoide with scorne application vainly affecting the praise of wit and learning Thirdly we may hence note that all men in the visible Church haue not a right to the comforts of the Scripture and it is the Ministers dutie to driue wicked men off from claiming anie part in the promises which are the only treasure of the Saints as here we see in these two verses the Apostle carefully doth Men must doe the workes of Iacob if they would haue the comforts of Iacob Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane His word must be like a Fanne that will driue the chaffe one way and the Wheat another and though wicked men brooke not this yet God requireth this discretion at the hands of his people Gods Ministers must not dawbe with vntempered morter or giue the childrens bread to dogs or cast holy things to swine Fourthly they may hence cleerly also see that no other difference may be put between many then what faith and vnbelief obedience and disobedience make Men must not be knowne after the flesh Fiftly t is hence also apparant that all the godly haue a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation as well as the godly in the Prophet Esaies time God is no respecter of persons Col. 3.11 Thus in generall Two things are to be obserued in particular The one concernes the godly who are comforted The other concernes the wicked who are terrified The Godly are comforted in these words To you therefore which beleeue he is precious In which words it is the drift of the Apostle to raise a vse for consolation out of the former Text whence consider First the persons comforted viz. you that beleeue Secondly the happinesse applied vnto them He is precious For the first It is manifest that the Apostle directs them to look for faith in their hearts if they would haue comfort in God's promises It is not enough to knowe that beleeuers shall bee saued but we must be sure that men in particular are beleeuers we must examine our selues whether we be in the faith or no 2. Cor. 13.5 Which should both reproue and direct It reprooues the great shamefull slothfulnesse of Christians that suffer the tempter to keep them without the assurance of faith some haue no faith at all and the better sort liue in too much doubtfulnes in the point of the assurance of faith And therefore we should bee warned and directed to try our faith and to make it sure that we are beleeuers Quest. What is it to be a true beleeuer Ans. It is To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs
their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by
cause why Christ was no better rellished by them and why they found such an ill taste in the word of Christ it â—as the wickednes that was in them Sinne had marred their tastes sweet meates haue but an ill rellish with those who haue corrupt and diseased stomacks and the cause is apparant the ill humors in their stomacks and nothing in the meates they eate But of their disobedience before and therefore this shall suffice in this place and thus of the cause in themselues The cause in God followes Whereunto they were appointed There is much difference of the reading of the originall words in the translations Some read thus They stumble at the Word beleeue not in him in whome they are placed or set and expound it thus In whom they liue moue and haue their being some read in stead of disobedient They beleeued not But for these words read them as heer But then their meaning is that the Iewes beleeued not though they were thereunto appointed that is though they had the promise of saluation and were a people separate thereunto and so it is an aggrauation of their vnbeliefe This sence and reading is not to bee despised But I take it as I finde it in the translation and so the sence is that these men whether Iewes or Gentiles that are heere spoken of were appointed to this misery by the decree of God and so they are words that expresse the substance of that part of Gods decree which Diuines call Reprobation And so it is to bee obserued from hence that wicked men are appointed from euerlasting to the enduring of the miserie which are inflicted vpoÌ„ them in this life or in Hell This is a doctrine which is extremely distasted by flesh and blood and proues many times more offensiue to the common people and is alwaies to bee reckned as strong meat and therefore that I may fairely get off this point I offer two things to your considerations First the proofes that plainely auouch so much as is heere obserued Secondly I will set downe certaine infallible obseruations which tend to quiet mens mindes and perswade them against the seeming difficulty or absurdity of this truth For the first the Apostle Iude saith that the wicked men he treateth of were of old ordained to this condemnation Iude 4. and the Apostle Peter saith that the vngodly were reserued vnto the day of Iudgement to be punished 2. Pet. 2.9 and verse 12. he saith that they are naturall brute beasts made to bee taken and destroied and it is manifestly implied 1. Thes. 5.8 that God hath ordained wicked men to wrath so Rom. 9.22 For the second though this doctrine seeme wonderfull hard yet to assure vs there is no hard dealing at all in God there bee many things may confirme vs and ease our mindes though for the present wee cannot vnderstand how this should be and perhaps are much troubled about this point and therefore seriously consider First for thy selfe that if thou haue truely repented and doe beleeue in Iesus Christ and hast in thee the signes of a child of God for thy part thou art free from this danger and out of all question art in safe estate and therefore oughtest not to greeue but reioyce with singular praise to God Secondly seeing God hath comforted vs with many doctrines and trusted vs with many cleere points of knowledge can wee not bee contented that God should speak darkly to vs in one point Especially when wee are told before-hand that there is an Abyssus a depth yea many depths in this doctrine Shall we bee wayward because one truth will not sinke yet into our heads Wee are told that this is a point vnsearcheable Rom. 11.32 33. and the rather because weake Christians are not tied to eate strong meat they may safely let this doctrine alone Thirdly that no man can know his owne reprobation nor ought to beleeue so of himselfe but is called vpon to vse the meanes by which he may bee saued Fourthly wee haue this oath of God for it That he desires not the death of the sinner but would haue all men to repent and bee saued Fiftly that whereas Diuines make two parts of the decree of reprobation Praeterition and Praedamnation All Diuines are agreed for the latter that God did neuer determine to damne any man for his owne pleasure but the cause of his perdition was his owne sinne And heere is reason for it For God may to shew his soueraignty annihilate his creature but to appoint a reasonable creature to an estate of endles paine without respect of his desert cannot agree to the vnspotted Iustice of God And for the other part of passing ouer and forsaking a great part of men for the glory of his Iustice the exactest Diuines doe not attribute that to the meer will of God but hold that God did first look vpon those men as sinners at least in the generall corruption brought in by the Fall For all men haue sinned in Adam and are guilty of high treason against God Sixtly that sinne is no effect of reprobation but onely a consequent Gods decree doth not force any man to sinne c. Seuenthly that what soeuer God hath decreed yet all grant that God is no way any Author of sin he doth not cause sin in any but onely permits it and endureth it and whereas the most that can bee obiected is that God hardneth whom hee will Rom. 9. it is agreed vpon in the answer of all sound Diuines that God doth not infuse any wickednes from without in mens hearts but whereas their hearts are in themselues by custome in sinne hardned as a iust Iudge hee giues them ouer to Satan and his power who is as it were the Iayler but doth neuer restraine them from good and the meanes of it Eightthly now may men say that â—â—nne came vpon men by reason of the rigour of Gods Law For it was impossible to bee kept For this there is a cleere answer When God gaue his Law at first man was able to keep it and it came by his owne default that hee was not able to keepe it afterwards A man that sends his seruant to the market and giues him charge to doe such and such busines for him if that seruant make himselfe drunken and so bee vnfit to doe his masters busines hee is worthy to bee punished because hee was fit to doe it when hee was first sent about it Ninthly it is plain in this verse that those men of whom he heer speaks are indited of grieuous sin against Christ and the Gospell Tenthly that things may be iust though the reasons of them doo not appear vnto vs if it bee true of some cases of iustice among men much more in this case of God's iustice Lastly it should much satisfie vs that in the day of Iesus Christ those mysteries of Religion shall be broken open and all then shall bee made cleer vnto vs as cleer as
that to suffer for any kinde of wel-doing is acceptable before God though a man doo not suffer for Religion but for the duties of his particular Calling as the case washeer yet euery such suffering is gracious before God Verse 21. For heerunto yee are called for Christ also suffred for vs leauing vs an example that ye also should follow his steps THus of the first reason taken from God's acceptation the same reason followes in the beginning of this Verse and that is taken from their calling and for these words For thereunto were yee called the sense is that vnto patient suffering for well-dooing they were tied by their calling if need did require Now God calls men to suffering diuerse waies First by his decree for he hath heer destinated men to be made like to his Sonne in suffering vniustly they were ordayned to afflictions Rom. 8.29 1. Thes. 3.3 Secondly by his Word or Law wee are called to it because the Word of God doth require that wee should take vp our crosse and suffer for the truth as many Scriptures shew Thirdly by the work of God's grace when hee makes vs again new men in Iesus Christ for by the same calling that he calls vs to be Saints he calls vs to suffer for sanctity and this seems to bee intended specially heer Fourthly God calls vs to suffer by his speciall gift for as he hath giuen vs to beleeue so hath he giuen vs to suffer for his sake Now God by euery gift doth really call vs to the execution and vse of it when there is occasion Fiftly Seruants and other Inferiours are called to suffer correction though it should be vniust euen by their particular Calling Sixtly the coherence shewes that the example of Christ suffering vniustly is a pattern that calls vs also to suffer and so to walk in his steps This last and the third way of Calling are especially meant in this place and so from thence diuerse things may be briefly noted by way of doctrine For of our effectual Calling I haue at large intreated both in the former chapter and the tenth verse of this chapter First all God's people or seruants become His by Calling it is the way by which God hires seruants and makes a people to himself for by nature euen the Elect are not a people but liue in darknes dead in sinne sensuall and carnall as other men and re-creation is such a link in the chain of saluation as cannot be wanting Rom. 8.30 And therefore men should labor to make their Calling sure as euer they would haue comfort that they are God's seruants or people Secondly God works great things many times without any great toile or power of instruments as heer To conuert a man is but to call him To make him liue is but to bid him liue Thus God can call vp generations of men out of the heap of dead and forlorn mankinde Thus the dead shall be raised at the last Day by the voice of the Sonne of God which should teach vs to liue by faith in all estates and rest vpon Gods power by which wee are kept to saluation Thirdly God's Calling accepts not the persons of men it puts no difference all are called alike as to honour so to labour and danger The Apostle puts-in all Christians by this Calling to suffer if need require as well as seruants So with God there is neither circumcision nor vncircumcision Iew nor Gentile bond nor free but all are one in Christ Col. 3.11 Which should bee a maruellous comfort to Christians that are meaner than others in the world to think on it that God requireth as hard work of the richest as hee doth of them and makes as great account of a poor Christian as of the mightiest Monarch And it should teach Christians humility and not to striue so much for precedency but rather if men will excell others it should be in seruice and sufferings Fourthly all men are not called hee saith heer Yee are called as importing that it was a speciall honour done to them Many haue not the meanes of Calling and many refuse their Calling when they haue the means Which shewes the wofull estates of worlds of men or to whom the voyce of God by his Word in the Spirit comes not Fiftly the Calling of God doth propound conditions vpon which his election in time doth depend for many are called but few chosen vpon that Calling and the reason is because they yeelded not to the Conditions of their Calling God calls men to a new Couenant and requires first â—he beleef of all things promised on his part Secondly sanctify and holinesse of life thus they are said to be Saints by Calling 1. Cor. 1.1 Thirdly to suffer for well-doing if there bee occasion so heer Now vpon the conscience and consent of the heart vnto these conditions doth God make his choice or acknowledge men and therefore heerby mens hearts must bee tried or men must try their hearts and estates whether they be effectually called or no. Sixtly men are bound to take notice of and to learn and obey the will of GOD reuealed in his Word though it be hard to finde out as heer the Apostle saith They were called to suffer which is a thing that is not easie to prooue by expresse Scripture but must be found out as it lies enwrapped in consequences in diuers places of Scripture For if the lawes of men binde and oblige vs to punishment though we knowe them not because we ought to take notice of them much more must we study the Lawes of God though they be many in number and hard to finde out without much labour and many helps Seuenthly our generall Calling doth binde vs to a carefull obseruation of our particular Calling as heer their Calling in Religion to be God's seruants did bind them to look to their duty as mens seruants yea and to be subiect to their corrections though vniust And therefore those Christians are farre out of the way that neglect their particular Calling and the charge God hath deliuered them vpon sentence of religion their generall calling Eightthly the main doctrine in them or in the scope of them is that God calls his seruants all of them to suffer for the truth Hee shewes them heauen and the saluation of their soules and bestowes rich treasure vpon their hearts but withall tells them hee looks they should arme themselues with a resolution to suffer what may befall them for well-doing Our Sauiour Christ told his Disciples plainly that they must think of taking vp the Crosse daily before they come to wearing of the Crown And therefore they doo foolishly that vndertake the profession of Religion before they haue set down to cast what it will cost them Thus of the second reason The third reason is taken from the example of Christ who suffred greater wrongs than can befall seruants or any other sort of men and this doctrine of Christ's suffering he handles
impenitent sinners shall not bee spared or pitied of God Did not God spare his owne Sonne that neuer offended in all his life and shall hee spare them that neuer left offending of him Oh what madnes hath besotted men so as with stubborn wilfulnesse still to trust vpon an vnknowne mercy in God yea such a mercy as God could neuer conceiue in the case of his Sonne that was not to him as they are in any respect Were these men but throughly beaten from this sinfull plea of mercy in God they would repent of their sinnes in time and seeke true mercy from God which neuer is withheld from penitent sinners Lastly Did our Sauiour Christ suffer so patiently such extreme things that neuer deserued any euill in himself What a shame is it for vs to be so vnquiet and deiected or so froward or so vnsettled when any crosses or affliction fall vpon vs who yet haue deserued at Gods hands to suffer a thousand times more and worse things then those that doe befall vs In his mouth was found no guile Wee read in the Scripture of guile in the spirit when wee haue false hearts and guile in the hands by false weights and ballances and guile in the mouth in deceitfull words Guile in words is committed many waies First by lying when men speake what they thinke not Secondly by flattering when men praise others after a corrupt manner or for corrupt ends Thirdly by backbiting when men censure others behind their backs of malice or whisper euill against others Psal. 41.7 Fourthly by wresting the words of others to their hurt Psal. 56.11 and 52.1 2. Fiftly by withholding the iust praises of others or Apologie Sixtly by fearfulnes in euill times when men will not stand for the truth or speake against their consciences Seuenthly by disgracefull iests Ephes. 5.4 Eightthly by telling the truth of malice 1. Sam. 22.9 10. Ninthly by boasting of a false gift Pro. 27.1 Tenthly by hypocrisy and dissimulation and that diuers waies as 1. When men speake faire to mens faces but reproach them behind their backs or flatter them meerely to catch them and intangle them in their talke as the Pharises often tempted Christ. 2. That reproueth sinne in others and yet commits it himselfe Rom. 2.19 3. That colours sinne vnder pretence of Religion Marke 12.40 4. That professeth Religion in words and yet denieth it in his heart 5. That hideth his sinne by deniall or excuses to auoid shame and punishment 6. That giues good words to men in affliction but relieues them not 1 Ioh. 3.17 18. None of these nor any other waies of guile were found in Christ though they called him a deceiuer and sought all occasions against him Thus of the sense the doctrines follow Doct. 1. Guile in words is a vice that wonderfully dishonours a man It was a fault would giue great aduantage to the enemies of the truth As it is a sinne which is in a speciall manner hatefull to God Psal. 5.7 so it is shamefull amongst men and therefore as any man would enioy good daies let him refraine his tongue from euill and his lips that they speake no guile Psal. 34.13 Doct. 2. When hee saith that They found no guile in his mouth it importes that they sought it And so wee learne that the godly are so hated of the wicked that they seeke occasion against them when they see not or heare not of any faults in them they search and inquire and lie in waite to see if they can catch their foot-slippings at any time yea they mark their words to see whether they can finde any falshood or hurt in them And therefore Christians should watch themselues and their words the more carefully and striue so much the more to shew themselues plaine men in their words and dealing that they may speake what they think at all times Doct. 3. The third doctrine which falls in this text is that in Christ was found no guile he could neuer bee taken in the sinne of flattering lying coozening backbiting or any dissimulation or hypocriticall or deceitfull speeches and therefore the vse may bee Vse 1. First to shew the fearefull estate of such as vse lying and deceit and hypocriticall courses in the dealings with men in their trades or other occasions of life There was no guile in Christ and therefore it is probable they are not true Christians because they are not heerein made like vnto Christ yea deceit and guile is made a signe of a wicked man Psal. 36.1 3. And therefore such as are giuen to the sins of deceit and hypocriticall dealing are in a miserable case especially such as couer their deceit with smooth words Ier. 9.8 Pro. 26.24 c. 2. And such as make a trade of it giue their tongues to euill and frame deceit and binde their tongues to lies and teach their tongues to speak euill lies Iere. 9.5 3. And such as wil deceiue their neighbours their brethren or such as are harmelesse Ierem. 9.5 Psalm 35.20 Vse 2. Againe this pattern in Christ may comfort the plaine-dealing and plaine-meaning man and plaine-speaking Christian that hath no tricks methods and subtilty in his words or carriage but is a plaine man like Iacob this is made a signe of a godly man Zeph. 3.13 of a happy man Psal. 15.2 of a true Israelite Iohn 1.47 Being reuiled Hitherto hath beene shewed that Christ suffered without sinne now the Apostle shewes that hee suffered without reuiling or threatning which praise is increased in this that hee reuiled not when hee was reuiled nor threatned at the very time when hee suffered extreme iniuries Reuiling is a sinne condemned in the sixt commandement and is committed by bitter and disgracefull words against any other without desire of doing good And so men reuile when they disgrace others by false accusations as when they called Christ a deceiuer and said hee had a diuell or was a glutton or an enemy to Caesar or a blasphemer or the like Againe It is reuiling when the very tearmes vsed are base ignominious if they be vsed onely out of passion as to call men made after the image of God by the names of beasts or the like Againe when wee vpbraid others with such deformities or infirmities as God hath laid vpon them as to mock a man for his deafenes or lameness or ill sight or the like Leu. 19.14 Besides whē men reproch others with such words for any thing they faile in as expresse more disgrace then the fault deserues as for some mistaking to call a man foole Math. 5. yea it is reuiling when the faults of others are charged vpon them without a calling or desire of their amendment And so it is reuiling to vpbraid any with the sins they haue repented of And thus what reuiling is Doct. 1. Reuiling is a hatefull sinne That appeares from hence that it is accounted a great suffring to suffer reuiling And our Sauiour accounts it murther
His righteousnes is not intended for the praises of men for his praise is of God Rom. 2.26 Hee doth not his work to bee seen of men Mat. 6.1 c. He had rather be righteous than seem so Secondly in the parts of it The Pharises righteousnes is outward his is inward also The very thoughts of the righteous are right Pro. 12.5 Hee striues to get a clean heart as well as clean hands and is as well grieued for euill thoughts and lusts and desires within as for euill words or works wheras the Pharise is but like a painted sepulchre all full of rottennesse and filth within his soule desires euill when hee dares not practise it in his life Pro. 21.10 Again the Pharise makes conscience of great commandements but not of the least Hee refrains whoredome murder periurie swearing by God sacrilege c. but makes no conscience of filthy-speaking anger swearing by that which is not God or by lesser oaths deceit couetousnes or the like whereas a righteous man indeed makes conscience euen of the least commandements Mat. 5.19 20. Again a Pharise may bee good abroad but is not vsually so at home but he that is truely righteous is so at home as well as abroad hee becomes a good husband master father friend c. as well as a good man Finally the righteous man hath respect to all God's Commandements whereas the Pharise in some one or other of the Commandements liues in the breach of it wilfully and without desire of reformation some in couetousnes and extortion some in lust and filthinesse Thirdly in the degrees or measure of righteousnes The Pharise is carefull of some few works of which hee seeks glory but the righteousnes of the iust man is as the waues of the sea he is industrious to increase in all well-doing and to bee filled with the fruits of righteousnes euery day Esay 48.18 Fourthly in the continuance of righteousnesse The iust man doth righteousnes at all times Psalm 106.2 Luke 1.75 His desire is for euer to bee imployed in good works whereas the Pharises righteousnes is but by fits and as the morning deaw and if trouble come for righteousnes he fals away and forsakes his righteousnes c. And thus of the vse for triall Vse 2. Secondly the excellent liuing of such as liue righteously may greatly reproue such as cannot bee stirred with these things to a conscionable care of forsaking their sinnes and of liuing righteously Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men are not perswaded to conuert and embrace that kinde of life Ans. The cause is diuerse in diuers men as First in some it is long of certain corruptions that discouer themselues about the hearing of the doctrine of righteousnes for either mens hearts are like a beaten path in the high-way that the sound of doctrine cannot enter into their vnderstanding Mat. 13. Or else they vnderstand not with application to themselues but think onely how the doctrine may fit others Luke 13.1 2. Or else they meet with some hard condition that they are not willing to obserue as the rich young Pharise did or some other harsh doctrine as they account it which doth so vex and offend them that they fall clean off from the respect of Christ and holinesse as Iohn 6.59 66. Or else they haue some vile opinions that let them in the time of hearing as to think that one is not bound to doo as the rules of Scripture doo require or that if one bee not a grosse offender God will not impute lesse faults contrary to our Sauiour's doctrine Mat. 5.18 19 20. Or else their hearts break that is they let the doctrine run out and neuer think of it when they are gotten out of the Church Heb. 2.1 Or else they haue resisted the light of the truth so long that God hath now deliuered them ouer to a spirit of slumber lest they should conuert and hee should heale them Math. 13.15 16. Esay 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1. Cor. 1.26 27 28. Or else they are affrighted with the euill reports with which the good way of God is disgraced in the world Acts 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they haue great hopes from or dependance vpon Math. 10.35 37. 1. Pet. 4.2 Or else they haue so much busines to doe and so many cares about their worldly affaires they cannot bee at leisure so long as to think they cannot bring their liues into order Mat. 13.22 Luke 17. Or else they liue at hearts-ease and prosper in their estate and so desire not to alter their course of life so their prosperity destroies them Prou. 1.32 Thirdly in some men the cause is the lust after some particular wickednes of life in which they liue either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednes they are pure in their owne eies and yet are not clensed they rest in the outward profession of religion and the feare of godlines and regard not the sound power of it in their liues Lastly in all vnregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therfore their filthines is stil in their skirts because they remember not their latter end Lament 1.9 Secondly the other is that they are dead in sinne What should hinder the conuersion of multitudes at once but that wee preach to congregations of dead men Thirdly the diuell works effectually in all the children of disobedience striuing to hide the Gospell from them and the glory of a righteous life that so they might perish 1. Cor. 4.4 And thus of the second vse Vse 3. Thirdly such as consent to obey and feele themselues raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must obserue all such rules as may further them and establish them in an orderly fruitfull conuersation He that would liue in righteousnes must think on these directions following as the very gates of righteousnes First he must giue ouer al needless conuersation with vaine persons and prophane men hee must shun their company as hee would such as haue the plague running vpon them hee must not come neere them as is vrged Prou. 14.15 For what fellowship can bee betweene righteousnes and vnrighteousnes 2. Cor. 6.14 Depart from me ye euil doers saith Dauid for I will keepe the commandements of my God Psal. 119.115 Secondly Hee must redeeme time Hee must buy time from his worldly occasions and settle
malicious courses and will not be intreated or perswaded to peace and loue Secondly when men suffer their malice to carrie them into sutes and quarells and open contentions Thirdly when men malice the Godly and such as feare God and loue the truth 1. Ioh. 3.15 Fourthly when they malice their friends and familiars the men of their peace To hate them that loue vs is abhominable so is that domesticall hatred betweene brethren Prou. 18.19 and between Man and Wife Parents and Children Masters and Seruants Fiftly when men hate those that reproue their sins Amos 5.10 as some do their Ministers Sixtly to hide hatred with dissembling lips and to lay vp deceit in his heart Prou. 26.24.25 and 10.28 Seuenthly to sowe discord among brethren this is one of the six things God hates Prou. 6.19 Eightthly to conceiue malice against whole states of men to hate whole Churches and Assemblies that professe the Name of Christ this is the diuelish malice of Hereticks and Schismaticks and the beginning of these loathings must be looked-to in such as yet haue not proceeded so far as to a separation If to hate one man be so ill what is this offence of base estimation inward loathing and distempered censuring of the Churches of Christ Ninthly and lastly it is one monstrous aggrauation of malice for a man to reioice in it boast of it account it his honour to contend and ouercome in contending to triumph in malice Secondly for instruction and so we should all learne all remedies and directions to auoide malice These remedies either concerne malice in our selues or malice in others For both we need rules to direct vs. Now for auoiding malice in our selues these rules are of excellent vse First Watch thine owne heart for pride and enuie and passion For from hence flowes all contention and hatred Prou. 13.10 Secondly Auoide three sorts of men and thou maist be free from malice The first is the tale-bearer Where no wood is the fire goeth out and where there is no tale-bearer strife ceaseth Prou. 26.20 The second is the scorner for Cast out the scorner and contention ceaseth Prou. 22.10 The third is the contentious man the froward person the man of imaginations he that is apt vpon euerie trifle to snuffe and contest For as coales are to burning coales so is a contentious man to kindle strife Prou. 26.21 Thirdly Doest thou mislike any thing in thy brother goe to him and reproue him plainly neuer hate him in thy heart but tell him of it plainly Manie times a godly reproofe cures both the reprouer and the reproued Fourthly Will not all this helpe then goe in secret and humble thy selfe before God for that vilenesse that cleaues to thy heart Many praiers and confessions before God wil make a great alteration in thy soule it will purge out this leauen wonderfully Fiftly Meditation of two things in Christ his Passion and his Second comming In his Passion consider a man infinitely iust suffering for the vniust and from the vniust Neuer so much innocencie neuer so great wrongs neuer worse enemies yet see he can forgiue euen vpon the Crosse when they tooke his life from him In his Second comming consider first that then there wil be an end of all wrongs thou shalt neuer be molested more Secondly That an exquisite reuenge shall then be executed vpon all that do thee wrong if they repent not Thirdly a retribution shall be giuen to thee in glorie for all the indignities thou hast patiently endured in this world And thus of malice in thy selfe For malice in others it must bee considered two wayes First how thou must doe to cause it to cease when it is conceiued against thee alreadie Secondly how thou maist auoide it still if thou liue free from it For the first if anie bodie hate thee obserue these rules 1. Render not euill for euill to any man at anie time Rom. 12.17 2. If thou haue anie way done wrong seek to be reconciled Matth. 5. 3. If the contention be secret complaine to no bodie but goe and debate the matter with thy neighbour himselfe and discouer not thy secret to any other Prou. 25.4 4. Be courteous and patient and tender hearted and readie to doe anie good to them speaking no euill of them without a calling Rom. 12.17 Eph. 4.3 Tit. 7.2 To keepe thee from other mens malice obserue these rules First Keepe thee from other mens strife meddle not with the strife that belongs not to thee Prou. 26.17 Secondly Wrong no man but follow that which is good both among your selues and toward all men 1. Thess. 5.14 Thirdly Sâ—riue to shew all meeknes and softnes to all men Titus 3.2 Iam. 3.13.17 Guile The second sin to be auoided is Guile The word heer rendred Guile is diuersly accepted in scripture Sometime it is taken in good sense and so there is a iustifiable Guile so Paul caught the Corinthians by craft he wonne them by his discretion and godly policy 2. Cor. 12.6 So Samuel by a godly policy giuing it out that he came to sacrifice did safely performe his cheefe business of anointing Dauid 1. Sam. 16. and so did Paul deale cunningly when in the broile hee cried out he was a Pharisie But most vsually this word is taken in ill sense and so sometimes it is all one with hypocrisy as Hosh. 11.12 Psal. 17.2 But so it is not taken heer by all likelihood because hypocrisies are mentioned in the next words sometimes it signifieth frawd and falshood in opinions either in the matter when the doctrine is strange and false and so the false Apostles were deceitfull workmen when they put in that for good stuffe which was counterfeit and diuelish 2. Cor. 11.13 Or when good doctrine is handled corruptly and deceitefully for wicked ends 2. Cor. 42. 1. Thes. 2.3 Sometimes it signifieth deceite in words and so flattery is Guile Psal. 12.2 3. And lying is Guile Mich. 6.12 Zeph. 3.13 And so is all false Testimonie Somtimes it signifieth deceite in workes and so false weights and balances and all fradulent dealing and cousenage in buying and selling is Guile Mich. 6.10.11 So there is Guile in Tything Malach. 1. vlt. And so al lying in waite to seeke occasion against others and all subtle dealing to oppresse others is Guile Psal. 105. 2. Cor. 11.12 13. Math. 26.4 Mark 14.1 and such Guile was in them that would make a man sinne in the word Isaiah 29. Briberie also is Guile Iob. 15 vlt. Now if any aske me why this sinne should bee auoided in them that desire to profit by the word I answere It is to be auoided as it is a sinne that much dishonors God and the profession of godlinesse It is a shamefull offence in any that would seeme to loue the word but more particularly the sinnes of deceite are a great impediment in hearing the word For first the guile of false opinions and strange doctrine is like
a poison to the sincere milk of the word and to be eschewed of all that follow the Truth Eph. 4.14.15 He. 13.7 Secondly a heart accustomd to deceit subtlety cannot be a plaine and honest heart and without a plaine honest and good heart men can neuer receiue with any fruitfulnesse the seede of eternall life Luke 8. Thirdly hee that is false to men will neuer be true to God he that will lie to men will lie to God Also hee that is not faithfull with men will compasse God about with deceit Hosh. 11.12 He will neuer be faithfull in the true treasure that is vniust in outward things Tuke 16. Fourthly it is a sinne that God in a speciall manner hates Psal. 5.7 Fiftly the sinnes of deceit vsually attend vpon some Idoll in the hearts of men which hath such command ouer the deceitfull person that hee cannot attend to the word of God or not haue leasure to practise it he is so mastered by this particular corruptition Ierem. 9. The vse of this may be threefold For Humiliation to all deceitfull persons that vse lying fraud subtlety and guilefull dealing in their trades and callings and course of dealing and conuersation with men they shall neuer prosper in spirituall things The Ordinances of God are blasted to them Morouer there are two cnosiderations which should wonderfully affright such as are accustomed to lying deceit First It is certaine they are wicked men and haue not the feare of God before their eyes they are the children of the Diuell and enemies of Righteousnesse as these places fearefully shew Psalme 36.1 3. 10.7 Rom. 3.13 1.29 Acts 13.10 Secondly the curse of God is vpon them God will weigh them in the balance Iob. 31.5 They are an abhomination to the Lord Prou. 11.1 20.23 The Lord will surely visit and his soule will be auenged on such persons Ierem. 8.26 27 29. They shall be destroyed Psalme 52.4 They shall not liue out halfe their daies Psal. 55. vlt. And as this is terrible to all deceiuers so especially to such as are guilty of the aggrauations of the sinne As 1. When deceit is couered with smooth words and a flattering stile Ierem. 9.8 Prou. 26.24 c. 2. When men delight in it and take a contemplatiue kinde of pleasure in their guilefull proiects as the voluptuous person doth in his lust When mens bellies prepare deceit Iob. 15. vlt. not their heads but their bellies Psalme 52.2 4. 3. When men make a trade of it giue their tongues to euill and will frame deceit Psal. 50.19 Bend their Tongues to lies and teach their tongues to speake lies and weary themselues to commit iniquitie Ierem. 9.5 4. When men thinke all time spent about Gods seruice too long they would haue the Sabbaths ouer that they might practise deceit Amos 8.5 5. When men Sweare deceitfully Psal. 24.4 6. When men boast of it Psal. 52.1 3. And as deceit is aggrauated by the manner so may it be by the persons vpon whom it is practised and so it is an aggrauation to deceiue ones neighbour and ones brother Ier. 9 5 and so it is to deceiue the harmlesse and quiet of the Land Psal. 35.20 And as by the persons so by the time It is an aggrauation when men imagine deceit as the Prophet Dauid saith all the day long Psal. 38.12 Now if the former terrors belong to deceitfull persons in the generall how much more to them that are guilty of deceit with all these or any of these aggrauations Some one might heer say We feel the sweetnes of it we growe rich by it and we see many men in the world wexed great by the same courses and if wee should not lie and deceiue wee might giue-ouer our trades c. For answer heerunto Let all such knowe that though it be true that some men are wext great and rich by such courses yea though they bee fat and shine yet the Lord will visit them and his soule will be auenged vpon them Ier. 5.28.29 For wealth gotten by vanity shall be diminished Pro. 13.11 and the tabernacles of bribery and deceit shall bee desolate Mich. 6.10 to the 16. All such as conceiue with guile by that time they haue reckoned their moneths aright though they growe neuer so big shall bring forth nothing but winde and vanity Iob 15. vlt. What shall be giuen thee or what shall bee done vnto thee O thou lying and deceitfull tongue thou shalt be smitten with some strange and strong hand of God as with the arrows of the mighty so as thy stroke shall be incurable and deadly and thy destruction shall be as with the coals of Iuniper that is both fierce in respect of thy self and pleasing in respect of others For men are wonderfully well pleased when they obserue that ill-gotten goods doo not prosper This hand of God smels like the burning of Iuniper Some others might say We are seruants and we must ly and defraud others to satisfie our masters The Prophet Zephany reports that the Lord wil punish all those very seruants that fill their masters houses with violence and deceit the seruants I say as well as their masters But might some others say My courses are so secret that my deceit shall neuer be found out Let such men learn that the Lord found out this sinne in Ephraim Hosh. 11. and will punish it though Ephraim said he was grown rich and in all his labours they should finde none iniquity in him that were sinne He thought himself sure enough for being discouered and therefore he would contest vehemently and cry out vpon such dishonesty in men as to vse false words and waights besides it is worthy to bee obserued that God many times doth not onely discouer these secret fraudulent courses but discouers them openly so as their wickednes is shewed before the whole congregation Pro. 26.26 But others may say In other things I am just and besides I am forward in religion and therefore this offense is not so great Shall I account thee pure saith the Lord with wicked balances Mich. 6.12 as if hee would say All the shewes of religion in the world wil not serue the turn if sins of deceit raign in a mans dealing And therefore the consideration of all this should in the second place instruct vs and that three waies First to look to our owne carriage and as we desire to liue long and to see good daies to refrain our tongues from euill and our lips that they speak no guile in all our dealing to detest lying and deceit Psal. 34.13 and so to liue as we may be alwaies ready to put our selues vpon Iobs triall Iob 31.4.5 Secondly to lay to heart the consideration of the horrible inundations of deceit that hath ouerflowed all states and callings of men and so it should work in vs both lamentation and supplication before